PHILLIPS  BROOKS 


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M^my:$^^-'-': 


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BY  WILLIAM  LAWRENCE 


PHILLIPS  BROOKS 


PHILLIPS  BROOKS 

(       NOV  23  1958 

BY  V'^ 

WILLIAM  LAWRENCE,  D.D.      ^^^ -^^ 

BISHOP  OF  MASSACHUSETTS 


BOSTON  AND  NEW  YORK 
HOUGHTON,  MIFFLIN  AND  COMPANY 

1903 


COPYRIGHT,  1903,  BY  WILLIAM  LAWRENCE 
ALL  RIGHTS  RESERVED 


Published  March,  1903 


NOTE 

On  the  twenty-third  day  of  January, 
1 903,  was  observed  the  tenth  anniver- 
sary of  the  death  of  Phillips  Brooks. 

The  Dioceses  of  Massachusetts  and 
Western  Massachusetts,  over  which, 
as  one  diocese,  he  had  presided  as 
Bishop,  joined  in  a  service  of  com- 
memoration in  Trinity  Church,  Bos- 
ton. 

The  multitude  which  gathered, 
crowding  the  church  to  the  doors, 
the  long  procession  of  bishops  and 
clergy,  the  presence  of  many  other 
ministers  and  of  representative  citi- 
zens, bore  witness  to  his  living  power 


vi  NOTE 

and  to  the  loyalty  of  the  people  to  his 
memory. 

The  address  given  at  that  service 
is  in  the  following  pages,  published, 
with  a  few  verbal  changes  since  its 
delivery,  at  the  request  of  the  Stand- 
ing Committee  of  the  Diocese  of  Mas- 
sachusetts. 

With  all  other  interpreters  of  Phil- 
lips Brooks,  I  am  under  obligations  to 
the  Rev.  Dr.  A.  V.  G.  Allen. 

WILLIAM   LAWRENCE. 
Boston,  February  12,  1903. 


PHILLIPS  BROOKS 


PHILLIPS  BROOKS 


TIME  adjusts  our  vision  and  en- 
ables us  to  study  men  in  new 
relations.  The  distant  figure  is  often 
in  better  perspective  and  takes  on 
truer  proportions.  The  passage  of 
even  ten  years  throws  into  the  back- 
ground many  features  once  conspicu- 
ous, and  reveals  other  deeper  charac- 
teristics. 

With  the  rapid  movement  of  life 
in  these  days,  it  is  very  seldom  that 
at  the  end  of  ten  years  from  his  death 
a  man  is  thus  commemorated.  This 
very  fact  suggests  one  rare  feature  in 
the  character  of  Phillips  Brooks,  that 


2  PHILLIPS    BROOKS 

of  calling  forth  the  best  emotions  and 
grateful  sentiments. 

To  many  of  you  present  in  this 
church,  which  is  so  associated  with 
him,  his  personal  presence  is  vivid. 
His  majestic  figure  in  this  pulpit,  the 
action  of  his  body,  the  tones  of  his 
voice,  the  animation  of  his  face,  and 
the  glow  of  his  imagery  all  come  back 
as  if  it  were  yesterday.  Some  of  you 
would  prefer  silence,  that  you  might 
recall  precious  memories  and  gather 
from  the  past  treasures  of  sympathetic 
words  and  hopeful  messages,  which 
you  feel  are  peculiarly  your  own. 
You  would  like  simply  to  thank  God 
for  the  gift  of  his  life,  enter  again  into 
communion  with  him  through  Christ, 
and  go  quietly  home.  There  was 
that  about  his  personality,  a  divine 


PHILLIPS    BROOKS         3 

possession,  which  kindled  the  faith  of 
those  who  came  in  contact  with  him ; 
there  was  some  subtle  power  in  his 
companionship  which  those  who  have 
read  his  works,  but  who  never  met 
him,  can  never  realize. 

There  are  others  here,  and  many 
throughout  the  land,  who,  never  hav- 
ing seen  or  heard  him,  have  through 
his  printed  sermons  reached  deep  into 
his  thought  and  his  interpretations  of 
Christ,  and  who  thank  God  for  his 
message  to  them.  He  had  no  ambi- 
tion to  add  to  the  religious  literature 
of  the  day.  When,  however,  one 
realizes  that  over  two  hundred  thou- 
sand volumes  of  his  sermons  and  other 
writings  are  in  the  hands  of  the  peo- 
ple and  that  many  hundreds  of  thou- 
sands of  his  messages  of  all  kinds  are 


4         PHILLIPS    BROOKS 

scattered  throughout  the  homes  and 
libraries  of  America  and  England,  one 
catches  a  suggestion  of  the  breadth 
and  depth  of  his  influence  and  of  the 
gratitude  of  the  people  for  his  life. 
There  is  an  ambition  higher  than  that 
of  the  creation  of  so-called  permanent 
literature  :  it  is  that  of  making  a  con- 
tribution towards  the  spiritual  wealth 
of  the  people,  the  kindling  of  high 
ideals,  and  the  increase  of  the  power 
of  Christ.  Such  spiritual  power  en- 
tering into  man  and  transmitted  to 
others  is  permanent. 

If  the  passage  of  these  short  ten 
years  has  enabled  us  to  study  Phillips 
Brooks  in  better  perspective,  may  it 
not  be  well  to  place  on  record  some 
of  the  results  of  the  study  *?  This, 
therefore,  is  what  I   ask  of  you,  that 


PHILLIPS    BROOKS         5 

in  the  light  of  these  ten  years  we 
consider  some  of  the  deeper  elements 
in  the  life  and  thought  of  Phillips 
Brooks,  —  elements  that  had  such 
power  twenty  and  thirty  years  ago  as 
evidently  to  affect  the  life  and  thought 
of  to-day. 

No  true  friend  of  his  would  claim 
that  he  was  the  only  representative  of 
these  elements,  or  that  he  was  always 
the  leader.  Some  of  the  conditions 
and  powers  were  in  the  intellectual 
and  spiritual  atmosphere,  and  his  was 
a  sensitive  organization.  With  all 
this  said,  however,  it  is  clear  that  he 
was  one  of  the  prophets  of  his  time ; 
he  spoke  for  God ;  there  were  occa- 
sions when  he  stood  on  mountain  tops 
and  when  his  spiritual  vision  swept  a 
horizon  wider  than  that  of  his  breth- 


6        PHILLIPS    BROOKS 

ren.  He  was  an  interpreter  of  the 
i  truth  to  the  spiritual  experiences  of 
men;  he  was  a  leader  among  those 
even  who  marched  in  the  van ;  and 
his  leadership  was  greatest  in  the 
strength,  simplicity,  and  beauty  of  his 
own  character. 

In  the  first  half  of  the  nineteenth 
century,  and  even  into  the  second 
half,  there  was  no  conception  of  the 
unity  of  the  universe.  As  the  stars 
were  aloft  and  separate  from  all  re- 
lations to  the  world,  so  to  a  great 
degree  was  God  from  man.  The 
natural  man  had  nothing  in  common 
with  the  spiritual  man;  there  were 
two  classes  of  men  —  the  sinners  and 
the  saints.  The  two  natures  of  Christ 
were  not  only  sharply  defined  and 
fixed,  but  even  separated,  as  in  the 


PHILLIPS    BROOKS        7 

effort  to  determine  what  he  did  and 
said  as  God  and  what  he  did  and  said 
as  man.  The  Atonement  was  a  trans- 
action as  separate  from  man  as  the 
proceedings  of  a  judicial  court  are 
from  the  people.  Theology  had  as 
little  relation  to  life  as  dogma  had  to 
ethics.  The  members  of  the  Church 
were  the  elect;  all  others  were  given 
over  to  the  uncovenanted  mercies  of 
God.  Under  these  conditions  Phil- 
lips Brooks  was  educated,  although 
the  rich  piety  and  sympathy  of  his 
home  tempered  somewhat  the  rigor 
of  contemporary  thought. 

In  the  very  texture  of  his  life,  in- 
wrought through  generations  of  prayer 
and  piety,  was  faith  in  God.  From 
childhood  he  lived  in  the  very  pre- 
sence of  God ;   pure  in  life,  rich  in 


8        PHILLIPS    BROOKS 

imagination,  throbbing  with  spiritual 
aspirations,  he  brooded  over  the  prob- 
lems of  God,  the  Atonement,  and  the 
relation  of  Christ  to  his  Father  and  to 
man. 

His  conception  of  an  infinite,  lov- 
ing, heavenly  Father,  a  merciful  Sa- 
viour, and  a  world  of  men,  women, 
and  little  children  would  not  adjust 
itself  to  the  prevailing  theology.  He 
recognized  in  the  break  of  the  liberals 
from  the  old  standards  a  healthy  reac- 
tion, and  he  sympathized  with  much 
in  it :  but  that  did  not  for  him  meet 
the  situation ;  there  was  something 
provincial,  limited,  and  sectarian  about 
it  all.  He  held  back  from  close  rela- 
tions to  the  Church,  and  sustained  a 
deep  reserve  on  religious  questions. 
German  thought  was  as  yet  unknown 


PHILLIPS    BROOKS        9 

to  him.  As  he  was  brooding  and 
searching  among  the  Hbraries,  Cole- 
ridge and  Wordsworth  fell  into  his 
hands;  then  Maurice  and  Tennyson, 
Bacon  and  the  ancient  philosopher 
Philo,  Bushnell  and  Robertson.  With 
one  and  another  of  these  his  poetic 
instincts  were  aroused;  his  imagina- 
tion leaped  at  the  revelations,  and 
there  opened  to  him  a  new  heaven 
and  a  new  earth,  bound  together,  in- 
terwoven by  the  eternal  principles  of 
God's  love  and  righteousness.  His 
possession  of  these  truths  was  not  so 
much  by  the  reason  as  by  the  spir- 
itual apprehension  of  the  whole  man  : 
he  laid  hold  of  them,  reveled  in  them, 
dreamed  them,  and  lived  them.  He 
had  worshipped  God  and  prayed  to 
God,  —  now  he  discovered   that   he 


10      PHILLIPS    BROOKS 

was  living  in  God.  The  world  had 
seemed  to  be  the  reality,  and  God 
the  distant  spirit.  Now  God  was  to 
him  the  only  reality;  the  spirit  was 
life,  and  Nature  with  all  her  beauty 
was  the  radiant  expression  of  God's 
glory.  The  whole  universe  was  the 
living,  throbbing  expression  of  his 
power  and  love ;  all  were  bound  to- 
gether in  a  common  purpose,  with 
God  as  their  centre.  The  world  was 
not  Satan's,  but  God's ;  it  was  his 
from  the  beginning. 

His  spiritual  sympathies  turned  to 
man's  relation  to  God.  The  theology 
of  Calvinism  ran  in  his  blood.  He 
faced  the  problems.  Was  man  the 
child  of  Satan,  or  of  God  ^  Was 
man  by  nature  given  over  to  sin  only 
to  become  God's  child  by  some  pro- 


PHILLIPS    BROOKS       ii 

cess  of  conversion  or  the  acceptance 
of  some  theory  of  the  Atonement'? 
The   answers    came   to   him    clearer 
and  clearer  as  his   thought  matured. 
Man  was  by  his  very  birth  the  child 
of  God ;  sin  was  the  intruder.     Men 
through    their    sin   estranged    them- 
selves   from    the   Father,   as   did  the 
prodigal;    therein   were    the    horror 
and  punishment  of  sin.     But  in  his 
very  nature  man  was  from  God,  made 
in  his  image,  akin  to  his  substance 
or  nature.     The  eternal  fatherhood  of 
God  was  the  burden  of  his  preaching. 
From  the  beginning  Christ  Jesus  was 
of  God  and  with  God  —  very  man, 
very  God.     From  the  very  essence  of 
his  loving  fatherhood,  God  sent  forth 
his  Son,  who  took  upon  himself  the 
form  of  man  and  lived  among  men. 


12      PHILLIPS    BROOKS 

It  was  the  oneness  of  the  spiritual  na- 
ture of  man  with  God  that  enabled 
each  to  know  the  other.  "  We  talk 
about  men's  reaching  through  Nature 
up  to  Nature's  God.  It  is  nothing 
to  the  way  in  which  they  may  reach 
through  manhood  up  to  manhood's 
God  and  learn  the  divine  love  by  the 
human."  ^  "  A  brute  race  could  have 
seen  no  Incarnation.  .  .  .  '  Because  we 
are  sons,  God  hath  sent  forth  the  spirit 
of  his  Son  into  our  hearts.'  Because 
we  are  sons,  his  Son  himself  could 
take  our  nature  upon  him."  ^ 

"  I  am  the  light  of  the  world  —  a 
thousand  subtle,  mystic  miracles  of 
deep  and  intricate  relationship  be- 
tween Christ  and  humanity  must  be 

^  Sermons^  vol.  v.  p.  51. 
^  Ib,y  vol.  i.  p.  240. 


PHILLIPS   BROOKS       13 

enfolded  in  these  words;  but  over 
and  behind  and  within  all  other  mean- 
ings, it  means  this  :  the  essential  rich- 
ness and  possibility  of  humanity  and 
its  essential  belonging  to  divinity."  ^ 

The  truth  of  the  Incarnation  was 
the  central  truth  of  his  life,  thought, 
and  preaching.  For  him  it  solved  the 
pressing  problems  of  life  and  nature, 
and  knit  the  universe,  God,  and  his 
creation  into  living  unity. 

It  was  this  fundamental  truth, 
bound  up  as  it  is  in  the  fact  of  the 
divine  sonship  of  man,  that  led  him 
to  his  belief  in  the  value  of  the  hu- 
man soul,  which,  you  remember, 
marked  the  climax  of  his  Lectures 
on  Preaching.  With  the  movement 
of  science  the  individual  was  losing 

1  Sermons,  vol.  v.  p.  4. 


14      PHILLIPS    BROOKS 

his  value.  Phillips  Brooks  threw 
himself  just  then  into  that  breach 
with  all  his  power,  and  affirmed  the 
essential  value  of  the  individual.  This 
gave  him  the  evangelical  element  in 
his  message ;  this  emphasized  the 
direct  responsibility  of  each  soul  to 
God,  and  enabled  him  while  preach- 
ing to  the  larger  world  to  bring  his 
words  home  to  the  conscience  and 
aspirations  of  each  man,  woman,  and 
child  within  sound  of  his  voice. 

It  was  this,  too,  that  made  him  a 
source  of  inspiration  to  all  workers 
in  the  uplifting  of  the  down-trodden. 
He  had  very  little  interest  in  preach- 
ing upon  the  methods  and  work  of 
social  service,  deeply  as  he  was  in- 
terested in  those  who  were  carrying 
them  out.     His  mission  was  to  reach 


PHILLIPS    BROOKS       15 

the  deeper  motives  and  strike  the 
springs  of  enthusiasm,  not  so  much 
for  humanity  in  the  abstract  as  for 
men,  God's  children ;  and  through  his 
preaching  the  springs  gushed  forth. 

He  had  an  unwavering  belief  in  the 
presence  of  the  Holy  Spirit  brooding 
over,  guiding,  and  energizing  in  the 
midst  of  men  and  of  Christ's  Church. 
The  Spirit  was  in  the  world  to-day 
as  really  and  as  evidently  as  at  Pen- 
tecost or  in  the  Middle  Ages.  The 
Spirit  was  revealing  truth  from  every 
source  of  thought  and  life.  He  was 
the  Spirit  of  Truth.  Hence  Phillips 
Brooks  had  unbounded  confidence  in 
the  Church,  if  only  she  would  keep 
ear  and  heart  open  to  the  voice  and 
influence  of  the  Spirit.  Thus  he  was 
led  to  his  faith  in  the  Trinity,  not  as 


i6      PHILLIPS    BROOKS 

the  description  of  God  (for  what  mor- 
tal can  describe  God?),  but  as  the 
description  of  what  we  know  of  God. 
"  I  should,"  he  said,  "  count  any  Sun- 
day's work  unfitly  done  in  which  the 
Trinity  was  not  the  burden  of  our 
preaching.  For  when  we  preach  the 
fatherhood  of  God,  we  preach  his 
divinity ;  when  we  point  to  Christ, 
the  perfect  Saviour,  it  is  a  divine  Re- 
deemer that  we  declare ;  and  when  we 
plead  with  men  to  hear  the  voice  and 
yield  to  the  persuasions  of  the  Holy 
Spirit,  the  Comforter,  into  whose  com- 
fort we  invite  them,  is  divine.  The 
divinity  of  Father,  Son,  and  Holy 
Ghost,  this  is  our  gospel.  By  this 
gospel  we  look  for  salvation.  It  is  a 
gospel  to  be  used,  to  be  believed  in, 
and  to  be  lived  by ;  not  merely  to  be 


PHILLIPS    BROOKS       17 

kept  and  admired  and  discussed  and 
explained."  ^ 

Believing  as  he  did  in  God,  and  in 
all  men  as  the  children  of  God,  he  al- 
ways had  before  him  the  ideal  man- 
hood, the  ideal  church.  He  broke 
away  from  the  conception  of  the 
Church  as  a  body  of  men  separate, 
set  apart  from  their  fellows  as  the  re- 
ligious and  the  saved,  the  body  of  the 
elect.  On  the  contrary,  "  The  Church 
is  no  exception  and  afterthought  in 
the  world,  but  is  the  survival  and 
preservation  of  the  world's  first  idea, 
—  the  anticipation  and  prophecy  of 
the  world's  final  perfectness.  The 
Church  of  Christ  is  the  ideal  human- 
ity. Say  not  that  it  leaves  out  the 
superhuman.     I   know  no  ideal  hu- 

^  Sermons y  vol.  i.  p.  228, 


i8      PHILLIPS    BROOKS 

manity  that  is  not  filled  and  pervaded 
with  the  superhuman.  God  in  man 
is  not  unnatural,  but  the  absolutely 
natural.  That  is  what  the  Incarna- 
tion makes  us  know."  ^ 

The  sacraments  of  the  Church  are 
therefore  the  symbols  of  the  recogni- 
tion of  the  fact  that  each  child  is  a 
child  of  God  and  hence  a  member 
of  his  church,  and  also  of  the  contin- 
ual gift  of  Christ  to  those  who  feed 
on  him  and  his  strengthening  power. 
"The  unity  of  his  believers  to  the 
end  of  time  is  still  to  have  the  secret 
of  its  existence  in  the  personal  rela- 
tion between  each  of  them  and  him. 
To  help  this  invisible  relation  to  real- 
ize itself  and  not  to  be  all  lost  in  the 
unseen,  the  gracious  kindness  of  the 
1  Quoted  in  the  Lifey  vol.  ii.  p.  659. 


PHILLIPS    BROOKS       19 

Master  provides  two  symbols  which 
thenceforth  become  the  pledges  at 
once  of  the  personal  believer's  be- 
longing to  the  Lord  and  of  the  be- 
longing of  believers  to  each  other. 
The  sacraments  are  set  like  gems  to 
hold  the  Church  into  its  precious 
unity."  ^  Those  of  you  who  have 
witnessed  the  baptism  of  an  infant  by 
him,  who  have  perhaps  followed  him 
to  the  cradle  of  a  dying  child,  re- 
call the  tenderness  of  his  voice,  the 
deep  emotion  and  the  reality  of  the 
rite.  Beneath  the  words  sounded  the 
note  of  deep  conviction  and  love.  It 
was  no  defense  of  an  empty  rite  but 
the  conviction  of  a  vital  truth  that 
prompted  his  words  upon  the  baptism 
of  a  dying  child :  "  Baptism  is  the 
^  Sermons,  vol.  v.  p.  179. 


20      PHILLIPS    BROOKS 

solemn,  grateful,  tender  recognition, 
during  the  brief  moments  of  that  in- 
fant's life  on  earth,  of  the  deep  mean- 
ings of  his  humanity.  It  is  the  human 
race  in  its  profoundest  self-conscious- 
ness welcoming  this  new  member  to 
its  multitude.  Only  for  a  few  mo- 
ments does  he  tarry  in  this  condi- 
tion of  humanity ;  his  life  touches  the 
earth  only  to  leave  it;  but  in  those 
few  moments  of  his  tarrying,  human- 
ity lifts  up  its  hand  and  claims  him, 
.  .  .  appropriates  for  him  that  re- 
demption of  Christ  which  revealed 
man's  belonging  to  God,  declares  him 
a  member  of  that  church  which  is 
simply  humanity,  as  belonging  to 
God."^ 

The  Lord's  Supper  was  to  PhiUips 

^  Sermons,  vol.  iv.  pp.  43  and  44. 


PHILLIPS   BROOKS      21 

Brooks  the  great  high  feast  of  Christ, 
the  Head  of  humanity.  It  belonged, 
then,  not  to  any  one  body  of  Chris- 
tians; no  single  denomination  had  a 
right  to  restrict  it ;  it  belonged  ideally 
to  all  humanity  and  practically  to  every 
man  who  claimed  Christ  as  his  Mas- 
ter and  Saviour,  and  who  tried  to  live 
in  Christ's  spirit.  Each  denomination 
held  it  in  trust  for  Christ  and  his  fol- 
lowers. Hence  his  welcome,  given 
never  in  his  own  name,  but  in  ac- 
cordance with  what  he  believed  to  be 
the  law  as  well  as  the  spirit  of  his 
church,  to  all  Christian  people  to  par- 
take of  its  blessings. 

Whether  Christ  himself  appointed 
three  orders  of  the  ministry  was  to  him 
of  little  moment  as  compared  with  the 
great  truth  that  in  the  unfolding  of 


22      PHILLIPS    BROOKS 

the  life  of  the  Church  the  ministry 
had  evolved  through  the  guidance 
and  power  of  the  Holy  Spirit  and 
under  the  leadership  of  Christ.  To 
him  the  ministry  was  therefore  di- 
vinely ordered  and  guided. 

In  this  short  and  very  imperfect 
sketch  of  the  deeper  features  of  his 
faith  I  may  have  seemed  to  try  to  do 
what  Phillips  Brooks  always  claimed 
was  impossible,  —  disentangle  a  man's 
faith,  beliefs,  and  aspirations  from  the 
other  elements  of  his  life.  Such,  of 
course,  has  not  been  my  purpose.  His 
beliefs  were  interwoven  with  the  very 
texture  of  his  whole  life  and  character. 
There  was  no  scrap  of  his  creed  that 
did  not  have  its  vital  relation  with 
his  life,  and  no  little  act  of  each  day 
that   did  not  have  its   vital  relation 


PHILLIPS    BROOKS      23 

with  some  of  the  deepest  truths  of  his 
faith. 

This,  then,  is  what  I  have  been  try- 
ing to  set  forth  as  the  first  great  con- 
tribution of  Phillips  Brooks  to  the 
religious  thought  of  his  day.  First, 
the  realization  of  the  unity  of  the  uni- 
verse—  God,  man,  and  nature  inex- 
tricably interwoven,  spiritual  and  ma- 
terial, a  living  organism,  working  out 
God's  purpose.  And  bound  up  in 
the  first,  the  unity  of  man,  divine  and 
human,  spiritual  and  physical,  the  in- 
dissolubility of  his  personality. 

Those  who  are  young  and  who  have 
been  educated  in  these  thoughts  can 
have  no  conception  of  the  relief,  light, 
and  exhilaration  that  they  brought  to 
the  past  generation ;  they  were  the  dis- 
pelling of  darkness  by  the  light  of  the 


24      PHILLIPS   BROOKS 

rising  sun.  The  scriptures  took  on  a 
new  meaning ;  the  thought  of  how  the 
whole  creation  groaned  and  travailed 
until  the  coming  of  Christ  was  a  reve- 
lation; the  sympathy  of  nature  and 
man  in  the  Incarnation  touched  the 
hearts  of  children,  and  ten  thousand 
of  them  caught  up  his  carol  and  burst 
into  song :  — 

"  For  Christ  is  born  of  Mary, 

And  gathered  all  above. 
While  mortals  sleep,  the  angels  keep 

Their  watch  of  wondering  love. 
O  Morning  Stars,  together 

Proclaim  the  holy  birth! 
And  praises  sing  to  God  the  King 

And  peace  to  men  on  earth.'* 

Such  a  conception  of  the  unity  of 
God's  universe  may  sometimes  seem 
to  touch  the  borders  of  pantheism; 


PHILLIPS    BROOKS       25 

error  is  but  the  over-emphasis  of  truth. 
The  Christian  faith  has,  however,  al- 
ways been  safeguarded  by  the  concep- 
tion of  personaUty,  the  personaUty  of 
God  and  of  man. 

You  recall  the  emphasis  of  Phillips 
Brooks  upon  the  vital  worth  of  per- 
sonality in  the  preacher :  "  Preaching 
is  the  communication  of  truth  by  man 
to  men.  It  has  in  it  two  essential  ele- 
ments, truth  and  personality How- 
ever the  gospel  may  be  capable  of 
statement  in  dogmatic  form,  its  truest 
statement  is  not  in  dogma  but  in  per- 
sonal life.     Christianity  is  Christ."  ^ 

It  was  this  truth  of  the   unity  of 
man's  personality  that  gave  to  the  peo- 
ple of  his  day  a  new  and  more  Chris- 
tian conception  of  the  relation  of  man 
1  Lectures  on  Preachitig,  pp.  5  and  7. 


26      PHILLIPS   BROOKS 

to  death  and  to  the  Hfe  to  come.  There 
was  aroused  in  all  who  heard  him  a 
new  sense  of  the  dignity  and  the  re- 
sponsibiUty  of  manhood  and  a  serene 
confidence  in  God's  regard  for  man. 

Through  this  truth  we  are  brought 
naturally  to  the  second  contribution 
of  Phillips  Brooks  to  the  thought  and 
life  of  his  day;  it  sounds  common- 
place now,  almost  unworthy  of  men- 
tion, so  thoroughly  has  it  become  a 
part  of  the  texture  of  our  life.  I 
mean  his  complete  confidence  in  God 
as  the  God  of  truth,  and  in  Christ  as 
indeed  the  Truth. 

Some  of  you  have  no  conception 
of  the  dread  that  from  time  to  time 
was  felt  by  Christian  people  at  the 
discovery  of  truths  which  might  be 
antagonistic    to    the    Christian   faith. 


PHILLIPS   BROOKS      27 

When  some  new  and  bold  statement 
of  science  was  made,  almost  the  whole 
Christian  world  shuddered  at  its  pos- 
sible result.  It  was  a  time,  many- 
thought,  for  the  strengthening  of  the 
old  defenses.  The  recent  death  of 
Archbishop  Temple  has  reminded  us 
of  the  extreme  sensitiveness  of  the 
Church  at  the  publication  of  the  "  Es- 
says and  Reviews."  Frankly,  there 
was  a  latent  and  very  deep  spirit  of 
scepticism  in  the  Church,  which  dis- 
trusted the  truth,  and  which  mistrusted 
as  to  whether  the  fundamental  belief 
in  God  and  Christ  were  the  truth. 
The  dominating  spirit  of  the  nine- 
teenth century,  the  restless  search  for 
truth,  continued  to  rise,  however,  and 
the  two  forces  were  bound  to  meet. 
Young  men  were  looking  for  lead- 


28      PHILLIPS    BROOKS 

ers,  for  prophets  who  were  above  the 
smoke  of  the  battle.  Among  others, 
and,  for  some  of  us,  above  others,  was 
heard  the  voice  of  PhilHps  Brooks. 
His  message  was  that  God  is  truth 
and  righteousness  and  love.  What- 
ever truth  is  discovered,  and  from 
whatever  source  revealed,  it  is  of  God. 
Man  must  keep  mind  and  heart  ever 
open  to  new  revelations  of  God.  He 
had  little  sympathy  with  the  efforts  so 
to  interpret  the  truths  of  science  as  to 
patch  up  and  adjust  the  scriptures  and 
articles  of  faith  from  time  to  time.  He 
had  too  much  confidence  in  the  essen- 
tial spiritual  truths  beneath  the  state- 
ments of  the  faith  of  the  Church.  He 
had  no  patience  with  that  man  or 
church  who  was  timidly  asking  of 
present  thought,  "Is  it  orthodox?" 


PHILLIPS   BROOKS      29 

The  vital  question  was,  "  Is  it  true^"^ 
And  as  Christ  is  Light,  the  Church 
and  men  cannot  hide  behind  dog- 
mas and  tradition,  but  must  come 
forth  and  speak  and  reason  in  the 
light.  His  own  verse  reveals  his  atti- 
tude :  — 

<«  Truth  keeps  no  secret  pensioners;  whoe'er 
Eats  of  her  bread  must  wear  her  livery  too. 
Her  temple  must  be  built  where  men  can  see; 
And  when  the  worshipper  comes  up  to  it. 
It  must  be  in  broad  noonlight,  singing  psalms 
And  bearing  offerings,  that  the  world  may  know 
Whose  votaries  they  are  and  whom  they  praise.  "2 

Having,  therefore,  this  complete 
confidence  in  the  truth,  and  living  in 
communion  with  the  God  of  truth, 

1  Essays  and  Addresses y  p.  196. 

2  Lifey  vol.  i.  p.  243. 


30      PHILLIPS    BROOKS 

fired  as  he  was  with  the  love  of  God 
and  of  men,  he  was  impelled  to  preach 
and  speak  with  all  the  abandonment 
of  a  man  who  is  clear  as  to  his  cause, 
and  the  end  of  the  battle,  but  per- 
fectly regardless  of  the  present  results 
either  to  himself  or  to  his  fellows. 
It  was  this  that  gave  him  that  posi- 
tive and  assertive  power.  Men  com- 
plained that  he  did  not  reason  with 
cool  logic,  but  that  he  swept  them 
along  with  him  by  the  power  of  his 
conviction  and  his  personality.  It  is 
true;  for  highly  as  he  esteemed  the 
reason,  he  always  felt  that  other  qual- 
ities entered  into  the  discussion  of 
truth  —  moral  and  spiritual  qualities ; 
and  because  of  his  possession  of  these 
he  made  them  the  reinforcement  of 
his  argument.  This  confidence  in  God 


PHILLIPS    BROOKS      31 

as  the  God  of  truth  was  also  the  se- 
cret of  what  some  felt  to  be  his  dan- 
ger, —  that  of  entering  into  the  camp 
of  the  enemy.  He  had  nothing  of  the 
latent  scepticism  and  timidity  which 
feel  that  truth  must  necessarily  be 
contaminated  by  contact  with  error 
or  that  Christ  is  compromised  by  the 
recognition  of  truth  embedded  in  er- 
ror. He  had  such  confidence  in  his 
own  faith  in  Christ  that  he  had  no 
hesitation  in  recognizing,  ay,  rather 
welcoming  gladly,  any  ray  of  truth 
from  whatever  source  it  came.  He 
believed  so  firmly  in  his  Church,  too, 
her  creeds  and  standards,  that  he  was 
confident  that  she  would  with  him 
welcome  truth  from  the  agnostic,  the 
Calvinist,  the  Unitarian,  or  any  other 
sincere   truth  -  seeker.     To   speak   in 


32      PHILLIPS   BROOKS 

glowing  eloquence  of  the  character 
and  the  personal  faith  of  James  Free- 
man Clarke,  a  Unitarian  and  one  of 
the  spiritual  leaders  of  Boston,  was 
the  most  natural  thing  in  the  world. 
It  never  occurred  to  him  that  in  so 
speaking  he  would  be  held  respon- 
sible for  the  theology  of  Dr.  Clarke, 
from  certain  features  of  which  he  dif- 
fered fundamentally.  His  object  was 
the  glad  recognition  by  the  Church 
of  a  character  full  of  love,  purity,  and 
self-sacrifice,  and  by  such  recognition 
he  believed  that  the  Church  is  always 
the  richer. 

It  was,  too,  this  complete  confi- 
dence in  the  God  of  truth  that  made 
him  the  interpreter  and  the  exemplar 
of  tolerance.  Through  life  he  thought 
much  over  the  bigotry  of  some  of  the 


PHILLLPS    BROOKS      33 

champions  of  the  faith,  of  their  perse- 
cution  of  the  seekers  for  truth,  and  of 
the  nerveless  quaUty  of  some  of  those 
who  were  called  most  tolerant  in  his 
day.    There  was  a  feeling  abroad  that 
depth  and  strength  of  religious  con- 
viction necessarily  created  a  spirit  of 
intolerance,  and  that  the  true  road  to 
charity  was  through  the  broad  path  of 
indifference  to  truth  and  creed. 

His  studies  of  the  character  of 
Christ  had  shown  him  how  mistaken 
this  assumption  was,  for  no  one  was 
ever  more  convinced  of  the  truth  or 
more  positive  in  his  statements  of  his 
faith  than  was  Jesus,  and  none  ever 
lived  so  tolerant  of  the  sincere  con- 
victions of  others.  As  was  his  habit, 
Phillips  Brooks  took  the  position  not 
of  defense  but  of  offense.     The  two 


34      PHILLIPS    BROOKS 

essentials  of  a  tolerant  spirit  were, 
as  he  put  them,  "  first,  positive  con- 
viction; and,  second,  sympathy  with 
men  whose  convictions  differ  from 
our  own."  ^  "  We  want  to  assert 
most  positively  that,  so  far  from  ear- 
nest personal  conviction  and  gen- 
erous tolerance  being  incompatible 
with  one  another,  the  two  are  neces- 
sary each  to  each."  ^  With  him,  how- 
ever, no  discussion  reached  its  true 
plane  until  it  had  struck  the  level  of 
personality  and  religion.  "  True  tol- 
erance consists  in  the  love  of  truth 
and  the  love  of  man,  each  brought  to 
its  perfection,  and  living  in  perfect 
harmony  with  one  another ;  but  these 
two  great  affections  are  perfect  and  in 
perfect  harmony  only  when  they  are 

^  Tolerance,  p.  7.  2  /^^  p^  ^^ 


PHILLIPS    BROOKS       35 

orbed  and  enfolded  in  the  yet  greater 
affection  of  the  love  of  God."  ^  "  I 
have  tried  to  show  not  merely  that  a 
man  may  be  cordially  tolerant  and  yet 
devoutly  spiritual,  but  also  that  a  man 
cannot  attain  to  the  highest  tolerance 
without  being  devoutly  spiritual."^ 
"  The  hope  of  tolerance  lies  in  the  ad- 
vancing spirituality  of  man."  ^  "  We 
may  adjust  relations  as  we  will;  we 
may  decide  just  how  far  we  can  coop- 
erate with  this  or  that  heretic.  ...  It 
is  all  surface  work.  .  .  .  Only  a  deeper 
vitality,  a  richer  filling  of  our  spirits 
with  the  spirit  of  God;  an  assurance 
of  the  possible  divineness  of  the  hu- 
man life  by  an  experience  of  how 
richly  it  may  be  filled  with  divinity,  — 

^  li.  p.  25.  2  /3^  pp^  ^5  an^j  ^j^ 

»/^.  p.  57. 


36      PHILLIPS   BROOKS 

only  this  can  make  us  be  to  our  breth- 
ren and  make  them  be  to  us  all  that 
God  designed."^ 

It  was  this  same  confidence  in  God, 
the  truth,  that  kept  him  serene  during 
the  apparent  victories  of  doubt  and 
scepticism.  Throughout  his  active 
life  in  the  ministry,  the  attitude  of 
the  Christian  world  towards  nature,  the 
scriptures,  and  man  was  revolution- 
ized ;  even  now  our  memories  and 
imaginations  can  scarcely  grasp  the 
change.  Phillips  Brooks  stood  to 
many  as  the  leading  interpreter  of 
evangelical  truth ;  hundreds  of  people 
who  felt  themselves  sinking  into  un- 
belief turned  to  him  with  the  despera- 
tion of  drowning  men.  All  this  time 
his   attitude   was   changing,   he   was 

^  lb.  pp.  109  and  1 10. 


PHILLIPS    BROOKS       37 

thinking  and  living  his  faith  out  to 
its  conclusion ;  nevertheless,  so  firm 
was  his  hold  upon  the  deeper  spirit- 
ual truths,  so  strong  his  grasp  upon 
God,  so  close  his  sympathy  with 
Christ,  that  he  guided  and,  in  spite  of 
himself,  even  carried  others  while  he 
moved  also  himself;  and  always  un- 
ruffled, serene,  and  full  of  hope.  For 
if  God  is  the  truth,  then  whatever  the 
present  troubles,  the  truth  will  be  re- 
vealed and  will  prevail.  The  man  of 
God  must  be  a  man  of  hope. 

So  in  their  sorrows  and  losses  he 
became  to  the  people  the  interpreter 
of  the  God  of  comfort.  Never  weak, 
always  positive,  he  led  the  mourner 
away  from  self  to  higher  thoughts  and 
larger  responsibilities. 

Another   contribution    of  Phillips 


38      PHILLIPS   BROOKS 

Brooks  was  the  emphasis  of  the  natu- 
f  ralness  and  healthiness  of  the  religious 
I  life.  We  need  not  recall  the  theology 
I  of  the  last  century,  the  natural  man  at 
enmity  with  God,  children  by  the  fact 
of  their  birth  shut  out  of  the  kingdom, 
religion  a  supplement  to  life,  artificial, 
conventional,  the  fabrication  of  adult 
morbid  brains.  We  need  not  remind 
ourselves  either  that  the  truth  of  man's 
divine  sonship  had  already  begun  to 
be  preached  in  some  quarters.  It  was 
the  work  of  Phillips  Brooks  to  take 
that  truth  of  man's  divine  sonship, 
therefore  man's  simple  natural  instinct 
for  God,  of  the  religious  man,  as  the 
most  manly,  most  human  man  —  up- 
lift it  before  the  people,  iterate  and 
reiterate  it  until  even  the  dullest  could 
comprehend,  while  the  more  spiritual 


PHILLIPS    BROOKS      39 

leaped  and  embraced  it  as  one  of  the 
revelations  that  they  had  longed  for. 
His  work  was  to  bring  before  men 
the  typical  man,  Christ  Jesus ;  for  his 
was  the  simplest,  most  natural,  most 
healthy  life,  because  from  beginning 
to  end  it  dwelt  in  God.  That  the 
subject  of  his  first  sermon  should  be 
"The  Simplicity  that  is  in  Christ"  was 
an  almost  foregone  conclusion.  The 
motive  of  the  Christian  was  of  the 
simplest :  "  Religion  is  the  life  of  man 
in  gratitude  and  obedience  and  con- 
sequent growing  likeness  to  Jesus 
Christ."  ^  How  familiar  it  all  sounds 
to  us  now  I  It  was  new  and  fresh 
then.  "  Christianity  seeks  not  to  cramp 
man's  nature,  saying  to  him  constantly 
'  Thou  shalt  not,'  but  it  leads  on,  up  to 

^  Essays  and  Addresses,  p.  40. 


40      PHILLIPS   BROOKS 

freer  air  and  wider  space,  wherein  the 
soul  may  disport  itself.  It  is  God  we 
follow ;  obeying  God  is  freedom."  * 
His  appeal  was  constant  for  the  sim- 
ple, natural,  richer  life.  "  Pray  for  and 
work  for  fullness  of  life  above  every- 
thing; full  red  blood  in  the  body; 
full  honesty  and  truth  in  the  mind, 
and  the  fullness  of  a  grateful  love  for 
the  Saviour  in  your  heart."  ^ 

We  can  clearly  see  how  this  truth 
led  up  to  his  conception  of  sainthood, 
so  different  from  that  which  has  often 
prevailed  in  the  Church,  so  different 
from  that  which  was  in  the  Church 
when  he  began  to  preach.  "  The  spir- 
itual life  of  man  in  its  fullest  sense  is 
the  activity  of  man's  whole  nature  un- 

^  Address  at  Johns  Hopkins  University. 
^  Life^  vol.  ii.  p.  178. 


PHILLIPS    BROOKS      41 

der  the  highest  spiritual  impulse,  viz., 
the  love  of  God."  ^  Men  of  strength 
and  power,  not  nerveless  and  effemi- 
nate creatures,  are  the  true  types  of 
saintliness.  "  I  would  present  true 
sainthood  to  you  as  the  strong  chain  of 
God's  presence  in  humanity,  running 
down  through  all  history,  and  mak- 
ing of  it  a  unity,  giving  it  a  large  and 
massive  strength  able  to  bear  great 
things  and  to  do  great  things  too."  ^ 

Phillips  Brooks  was  a  prophet  of 
God,  a  preacher  of  Christ  to  men.  He 
is  claimed,  and  by  right,  as  the  spir- 
itual guide  of  people  of  all  churches 
and  of  no  church.  His  message  and 
influence  passed  over  all  denomina- 
tional  boundaries.      Thousands   out- 

^  Essays  and  Addresses ,  p.  2 1 . 
^  Sermonsy  vol.  i.  p.  177. 


42      PHILLIPS    BROOKS 

side  of  his  own  church  looked  to  him 
as  their  religious  interpreter  and  pas- 
tor, and  he  gratefully  accepted  the 
■fact.  He  had,  as  we  have  seen,  very 
little  interest  in  efforts  for  Christian 
unity  by  adjustments  or  ecclesiastical 
treaties  and  alliances.  His  whole  tem- 
per and  his  faith  in  the  reality  of  spir- 
itual powers  compelled  him  to  empha- 
size the  unity  of  the  spirit.  "  No,"  he 
said,  "  the  real  unity  of  Christendom 
is  not  to  be  found  at  last  in  identity 
of  organization,  nor  in  identity  of 
dogma.  Both  of  those  have  been 
dreamed  of,  and  have  failed;  but  in 
the  unity  of  spiritual  consecration  to 
a  common  Lord."  ^  No  one  church, 
therefore,  can  claim  him  as  exclu- 
sively hers.  He  belonged  to  the 
^  Tolerance i  p.  55. 


PHILLIPS    BROOKS      43 

Christian  world  of  the  nineteenth  cen- 
tury. 

To  say,  however,  that  he  was  in- 
different as  to  ecclesiastical  relations 
and  that  his  hold  upon  his  own 
church  was  simply  one  of  accident 
is  to  do  him  injustice  and  to  misun- 
derstand his  whole  conception  of  the 
Church;  for  he  believed  that  it  was 
only  by  standing  where  one  is,  by 
certitude  and  conviction,  that  one  can 
really  sympathize  with  and  under- 
stand others.  It  is  only  the  loyal  pa- 
triot who  can  understand  the  patriot- 
ism of  other  peoples;  it  is  only  the 
faithful  Christian  of  firm  conviction 
who  can  have  true  tolerance  for  the 
sincere  beliefs  of  the  heathen ;  it  is  only 
the  loyal  churchman  who  can  really 
and  intelligently  sympathize  with  the 


44      PHILLIPS    BROOKS 

earnest  members  of  other  churches  and 
with  those  who  claim  no  church.  His 
quickness  and  frankness  in  pointing 
out  the  weaknesses  in  his  own  church 
arose,  as  he  himself  said  again  and 
again,  from  a  deep  sense  of  loyalty  to 
her;  the  friend  who  cannot  be  frank 
with  his  friend  is  no  true  friend.  And 
he  had  that  confidence  in  the  Church 
which  assured  him  that  she  would 
gratefully  welcome  the  sympathetic 
and  honest  correction. 

He  was  at  home  in  his  church. 
He  was  perfectly  conscious  that  he 
could  be  at  home  in  no  other.  His 
whole  temperament,  his  grasp  of  the 
historic  significance  of  the  Church,  his 
conceptions  of  the  Christian  life  and 
religious  culture,  his  sense  of  propor- 
tion and  of  spiritual  unity,  his  love 


PHILLIPS    BROOKS      45 

of  order,  his  conservative  instincts,  his 
artistic  and  poetic  temperament,  were 
satisfied  in  the  Episcopal  Church.  To 
him  a  church  with  elaborate  creeds 
was  a  house  of  bondage,  and  a  church 
without  creed  was  unthinkable;  he  de- 
manded a  creed  so  fundamental  and 
so  simple  that  in  the  stress  of  history- 
it  could  hold  the  Church  to  the  deep 
truths  of  the  faith  and  at  the  same 
time  could  be  continually  filled  with 
fresh  spiritual  thought  and  interpreted 
by  new  revelations  of  the  truth.  Peo- 
ple who  did  not  know  or  understand 
him  sometimes  said  that  he  was  res- 
tive in  the  Church  and  unsympathetic 
with  its  life.  There  were  times  when 
he  was  restive  under  certain  limited 
conceptions  of  the  Church,  and  he  was 
occasionally  unsympathetic  with  cer- 


46      PHILLIPS    BROOKS 

tain  popular  features  of  what  are 
sometimes  called  churchly  thought 
and  habits;  but  he  never  had  any- 
other  thought  than  that  in  the  Church 
he  was  happy  and  at  home.  Of 
course  he  was  there  by  right,  and  his 
loyalty  to  her  and  to  what  he  firmly 
believed  were  her  historic  principles 
never  wavered. 

To  those  ministers,  laymen,  and 
theological  students  who  turned  to 
him  with  their  doubts  as  to  whether 
they  had  a  right  to  remain  in  the 
Church,  and  who  quoted  the  language 
of  this  or  that  churchman  of  the  day, 
his  unfailing  answer  was,  "Why  do 
you  listen  to  him  *?  No  one  man  or 
group  of  men  is  the  authoritative  in- 
terpreter of  the  Church's  standards. 
Look  to  your  Prayer  Book ;  what  do 


PHILLIPS    BROOKS      47 

you  find  there  ?  Study  it,  interpret 
it  by  the  history  of  the  Church,  and 
then  and  not  till  then  make  your  deci- 
sion." No  churchman  of  his  genera- 
tion had  a  deeper,  more  intelligent, 
more  loyal  devotion  to  the  Prayer 
Book  than  Phillips  Brooks.  It  was 
to  him  as  were  the  scriptures,  not  a 
book  of  legal  bondage,  but  of  spirit- 
ual liberty. 

That  his  influence  among  Christian 
people  of  all  names  was  enhanced  by 
the  fact  that  he  was  in  the  ministry  of 
the  Episcopal  Church,  and  of  no  other 
body,  is  evident.  For  that  position 
gave  him  a  standing  ground  well  apart 
and  disassociated  from  the  theological 
differences  of  New  England.  He  was 
saturated  with  New  England's  theo- 
logical thought,  and  could  interpret 


48      PHILLIPS    BROOKS 

Protestant  America  to  herself;  at  the 
same  time,  his  official  position  asso- 
ciated him  with  what  was  finest  in 
the  history  of  Enghsh-speaking  peo- 
ples. 

It  was  only  natural,  therefore,  that 
he  who  represented  in  so  noble  a  way 
the  highest  traditions  of  the  Church 
in  England,  and  in  his  own  country, 
should  be  consecrated  a  bishop.  The 
wonder  to  us  now  is  that  any  one 
should  have  thought  differently.  It 
is  not  strange,  however,  that  his  posi- 
tion should  have  been  misunderstood 
by  some;  that  is  usually  the  lot  of 
great  men.  And  there  are  always 
those  who  are  not  conscious  of  the 
Church's  historic  comprehension  of 
different  types  of  thought.  Looking 
back  now,  however,  we  see  how  nat- 


PHILLIPS    BROOKS      49 

urally  he  takes  his  place  in  the  line 
of  great  bishops  who  have  enriched 
the  historic  life  of  the  Church. 

One  more  feature  in  the  charac- 
ter of  Phillips  Brooks  I  mention,  and 
with  some  hesitation,  for  it  can  best 
be  illustrated  by  a  leaf  from  my  ex- 
perience as  his  successor  in  the  epis- 
copate. 

When  it  became  my  duty  to  follow 
him  in  the  visitation  of  the  churches, 
I  found,  of  course,  a  deep  sense  of 
personal  bereavement  among  all  the 
people  and  an  abounding  loyalty  to 
his  memory.  Rising,  however,  well 
above  these  sentiments,  and  dominat- 
ing them,  were  a  spiritual  temper  in 
the  people,  a  religious  enthusiasm,  and 
a  consecration  to  Christ.  Through 
his  episcopate  Massachusetts  had  been 


50      PHILLIPS    BROOKS 

lifted  Godward.    This,  it  seems  to  me, 
was  the  cHmax  of  his  powers,  the  finest 
illustration   of  his  lifelong  character, 
—  that  of  turning  men  from  himself 
to  Christ,  from  the  preacher  to   the 
Master.     During  his  life  he  received 
such  adulation  as  has  been  the  lot  of 
few  men ;  and  since  his  death  he  has 
been  held  in  tender  memory  by  thou- 
sands.    His   name   is   still   heard   in 
the  homes,  the  colleges,  the  jails,  and 
hospitals ;  but  whenever  his  name  is 
I  spoken,  whenever   his   figure   comes 
1  to   memory,  there   is  always  in   the 
I  background,  uplifiied,  dominant   and 
;  living,    the    form   and    spirit   of   his 
I 


I  Master,  Christ;  the  eye  and  thought 
I  instinctively  turn  from  one  to  the 
I  other. 

Through  the  pure  and  simple  char- 


PHILLIPS    BROOKS       51 

acter  of  Phillips  Brooks  we  look 
steadfastly  into  the  infinitely  richer, 
purer,  and  more  glorious  character, 
his  Master,  Jesus  Christ. 

\ 


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